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Kai Von Klitzing 《Journal of Child Psychotherapy》2013,39(3):317-333
This paper describes the process of psychodynamic psychotherapy with an infant and his family, during a developmental phase in which the infant's mental organization was in transition from the level of interactions to representations. The treatment of a 23-month-old boy suffering from a severe sleeping and eating disorder was initiated in a parent?–?child psychotherapeutic setting. The sleep disorder was a consequence of separation anxiety. Additionally, phobic avoidance of new oral experiences led to an eating disorder. These symptoms had developed in the context of dysregulation of the triadic family relationships (mother?–?father?–?children), which tended to split into two-plus-one relationships. After one year, the setting was changed to alternating individual and family sessions. Due to his developing symbolic capacities, the boy was able to express his inner concerns and his internalised affect-laden experiences through play and actions. His internal world could now be addressed by interpretations. New psychodynamic theories and research results on early triadic development were taken as the theoretical background for the psychotherapeutic work. We understood the course of the treatment and the development of the transference/countertransference relationships in terms of processes of triadification (at the level of interpersonal relationships) and triangulation (at the level of intrapsychic representations). 相似文献
173.
Mohamad Abdun Nasir 《Islam & Christian-Muslim Relations》2014,25(4):489-505
This article examines the fatāwā issued by the Council of Indonesian ?ulamā? (Majelis Ulama Indonesia; MUI) regarding democracy, pluralism and religious minorities and explores their socio-historical contexts. The MUI emerges as having an ambiguous attitude towards democracy. The 1998 reform in Indonesia offered a backdrop that encouraged the MUI to be more independent from the state. This enabled the MUI to produce Islamic religious discourses that intersect with democracy, civil society, law enforcement, human rights, public security and elections. The MUI has accepted several principles that are prerequisites for a democratic society and state, such as equality before the law, good governance, protection of human rights, maintenance of public peace and security, and participation in fair elections. However, the Council is very conservative when comes to safeguarding Islamic faith and theology. It rejects pluralism, religious freedom and Muslim minorities such as the Ahmadiyya. The MUI's strict interpretation of Islam and support for Islamist ideology and conservatism prevent it from accepting democracy fully. 相似文献
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Itzchak Weismann 《Islam & Christian-Muslim Relations》2019,30(4):505-522
ABSTRACTMuslim engagement in interfaith and intercultural dialogue began in earnest after the turn of the twenty-first century in response to the rise of global jihad. Both dialogue and jihad are outgrowths of da?wa, the call or mission of Islam, the principal mode of modern Islamic activism. The foundations were laid in the later part of the twentieth century by Muslim intellectual-activists living in non-Muslim environments, who played a special role in conceptualizing the new notion of dialogue and its relation to da?wa. This essay focuses on four pioneering figures, two from the indigenous context of India – the modernist Asghar Ali Engineer and the reformist ?ālim Wahiduddin Khan, and two from the diaspora milieu of the West – the Palestinian-American academic activist Ismail Raji al-Faruqi and the European Muslim spokesman Tariq Ramadan. Each represents a distinct religious orientation that also reflects a different phase in the evolution of modern Islamic discourse. Taken together, these intellectual-activists chart the trajectory of modern Islam from the early pre-Islamist liberal hopes to the present post- and neo-Islamist efforts to navigate between Western-dominated globalization and Islamist jihadism. 相似文献
176.
Jenny Hung 《逻辑史和逻辑哲学》2020,41(3):217-235
Nāgārjuna (c. 150–250 CE), the famous founder of the Madhyamika School, proposed the positive catu?ko?i in his seminal work, Mūlamadhyamakakārikā: ‘All is real, or all is unreal, all is both real and unreal, all is neither unreal nor real; this is the graded teaching of the Buddha’. He also proposed the negative catu?ko?i: ‘“It is empty” is not to be said, nor “It is non-empty,” nor that it is both, nor that it is neither; [“empty”] is said only for the sake of instruction’ and the no-thesis view: ‘No dharma whatsoever was ever taught by the Buddha to anyone’. In this essay, I adopt Gricean pragmatics to explain the positive and negative catu?ko?i and the no-thesis view proposed by Nāgārjuna in a way that does not violate classical logic. For Nāgārjuna, all statements are false as long as the hearer understands them within a reified conceptual scheme, according to which (a) substance is a basic categorical concept; (b) substances have svabhāva, and (c) names and sentences have svabhāva. 相似文献
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Andrea Hurst 《Journal of the British Society for Phenomenology》2020,51(4):288-304
ABSTRACT This paper elaborates on Todd McGowan’s perspicacious, psychoanalytic explanation of capitalism’s resilience, due to its formidable ideological insinuation into the banal micro-desires of consumers. I outline his contention that capitalism’s false promise of future satisfaction is subverted by the psychical change indicated by Freud’s re-evaluation of the desire/satisfaction relationship. This is elaborated on via Lacan’s claim, somewhat underplayed in McGowan’s reflections, that desire is essentially narcissistic. Lacan’s claim raises the stakes of capitalism’s psychic appeal, but also indicates how Lacanian psychoanalysis offers a point of intervention. I briefly point to the consistency between Lacan’s conception of the actualized subject and Deleuze’s and Guattari’s articulation of desire in terms of “the process” and the complex metaphor of “desiring machines”. I finally turn to ?i?ek’s conception of the developing world as “the place of rupture” and a major fault line internal to capitalism that threatens to disrupt its operation. 相似文献